own judgment to select the things which were written, especially when these were intended for the standing use of the church, in all future ages, as a rule of faith. Indeed, every consideration forbids that we should admit, even with regard to historical facts, any other species of inspiration than that of divine suggestion.

6. We observe further, in support of plenary inspiration, that, unless it be admitted, the Bible has no valid claim to be called the word of God. The Scriptures frequently lay claim to a divine origin in support of their supreme authority as a rule of faith and manners; but if the sacred writers were only under what is called superintendence, we cannot see the justness of that claim. It would be a gross perversion of words, to call a man the author of a book, who had no hand in its composition further than merely guarding its real author from falling into gross error. "All Scripture is given by inspiration of God."

It may be observed, that, besides inspiration strictly so called, the church was favoured with communications of God's will by the more immediate appearances of the Son of God: sometimes in the likeness of human nature,

which he was to assume in the fulness of time, and sometimes in the shechinah. Communications from God were made also by means of dreams. Though these modes of communicating God's will to men were distinct from inspiration so called, yet they were always accompanied by it; for the impression on the minds of the prophets, that what they heard was the voice of God, and that what they saw was the symbol of a present Deity, was as really the effect of the inspiration of the Spirit, as were those revelations of God's will which were communicated by simple suggestion.

Let it be observed further, that one attribute of inspiration was, that the persons inspired could not conceal the words of the Holy One communicated to them; which plainly shows, that they were not left to their own judgment or inclination. This appears from the case of Balaam, who was, on one occasion, employed to announce God's will to mankind. Nothing could be further from his inclination than to bless Israel; but when God put the word in his mouth, he found himself impelled to give it utterance. See Numb. xxiv. 12, 13. The same thing appears from the example of

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Jeremiah. Though a good man, he once rashly resolved, from the contempt and persecution he met with in prosecuting his ministry, to speak no more in God's name; but he tells us, that he was impelled to speak what was communicated to him by the Spirit; not, indeed, by mere physical force, but by the same supernatural influence which communicated to him the message itself to be delivered. "O Lord, thou hast persuaded me, and I was persuaded; thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me. For since I spake, I cried out, I cried violence and spoil; because the word of the Lord was made a reproach unto me, and a derision, daily. Then I said, I will not make mention of him, nor speak any more in his name; but his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay." Jer. xx. 7-9.

The circumstance now mentioned is inseparably connected with the very design of inspiration. The gift of inspiration was conferred not for the private benefit of the prophets themselves, but for the public edification of the church. Had it been left to the choice of the

persons inspired to reveal or conceal the message delivered to them according to their own inclination, the very end of inspiration might have been defeated. The mandate of heaven was peremptory. See Jer. xxiii. 28.

SECTION. VI.

OUR LORD'S TEACHING.

SEVERAL things characterized the teaching of our Lord while in the world, as

1. His instructions were delivered with authority peculiar to himself."

2. His instructions were delivered with the utmost simplicity and plainness.

3. In his instructions, we see majesty combined with humility and meekness. The majesty of divinity pervaded the whole of his work. Every thing he uttered indicated that the speaker, as well as his doctrines, was of heavenly origin. But though his instructions were delivered with majesty, that majesty was accompanied with meekness: he sought not his own glory, but the glory of his Father. On no occasion do we find him exhibiting himself as an object of applause. In him the

ancient predictions were fully verified.

"He

shall not cry, nor lift up, nor cause his voice to be heard in the street." Isaiah xlii. 2.

4. His instructions were seasonable, and delivered with sympathy and feeling. "A word spoken in season," says Solomon," how good is it!" And again, "A word fitly spoken is like apples of gold in pictures of silver." This property our Lord's instructions possessed in the highest degree. "The Lord God," says he, "hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary." Every word he uttered, whether for reproof, instruction, or consolation, was admirably adapted to the circumstances of the persons whom he addressed.

5. His instructions were eminently characterized by integrity and faithfulness. None of the popular prejudices of his countrymen escaped his reprehension. Neither could the presence nor the threats of those in power deter him from his duty. When told that if he would not depart hence, Herod would kill him; his reply was, "Go ye and tell that fox, Behold I cast out devils, and do cures to-day and to-morrow, and the third day I shall be